“And Jesus knew their thoughts, and said unto
them, Every kingdom divided against itself shall be brought to
desolation; and every city or house divided against itself, shall not
stand: and if Satan cast out Satan, he is divided against himself; how
shall then his kingdom stand?”

Even before now they had
accused Him of this, that “by Beelzebub He casteth out the
devils.”17051705Matt. ix.
34. [“Demons,”
and so throughout.—R.] But whereas then He did not rebuke them, allowing them both to know His
power by His more numerous miracles, and by His teaching to learn His
majesty: now, since they continued saying the same, He proceeds also to
rebuke them, showing His Godhead by this first, that He made their
secrets public; and secondly, by the very act of casting out the devils
with ease.

And indeed the accusation too was very shameless.
Because, as I have said, envy seeks not what to say, but only that it
may say somewhat. Yet for all that, not even so did Christ despise
them, but defends Himself with the forbearance proper to Him, teaching
us to be meek to our enemies; and though they say such things, as we
are neither conscious of, nor have they any the least probability, not
to be disturbed, nor troubled, but with all long suffering to render
them an account. This then He did most especially on that very
occasion, affording the strongest proof, that the things were false
that were said by them. For neither was it a demoniac’s part to
exhibit so much meekness; it was not a demoniac’s part to know
men’s secrets.

For, in truth, both because of the exceeding impudence
of such a suspicion, and because of the fear of the multitude, they
durst not publicly make these charges, but were turning them in their
mind. But He, to show them that He knew all that likewise, doth not set
down the accusation, nor doth He expose their wickedness; but the
refutation He adds, leaving it to the conscience of them that had said
it to convict them. For on one thing only was He bent, to do good to
them that were sinning, not to expose them.

Yet surely, if He had been minded to extend his speech
in length, and to make them ridiculous, and withal to have exacted of
them also the most extreme penalty, there was nothing to hinder Him.
Nevertheless He put aside all these things, and looked to one object
only, not to render them more contentious, but more candid, and so to
dispose them better toward amendment.

How then doth He plead with them? Not by allegation out
of the Scriptures (for they would not so much as attend, but were sure
rather to distort their meaning), but by the events of ordinary life.
For “every kingdom,” saith He, “divided against
itself shall not stand; and a city and a house, if it be divided, is
soon dissolved.”17061706 [Comp. ver
se 25.]

For the wars from without are not so ruinous as the
civil ones. Yea, and this is the case in bodies too; it is the case
even in all things; but for this time He takes His illustration from
those that are more publicly known.

And yet, what is there more powerful on earth than a
kingdom? Nothing, but nevertheless it perishes if in dissension. And if
in that case one throw the blame on the great burden of the affairs
thereof, as breaking down by its own weight; what wouldest thou say of
a city? and what of a house? Thus, whether it be a small thing, or a
great, if at dissension with itself, it perishes. If then I, having a
devil, do by him cast out the devils, there is dissension and fighting
among devils, and they take their stand one against another. But if
they stand one against another, their strength is wasted and destroyed.
“For if Satan cast out Satan” (and He said not “the
devils,” implying their great unanimity one with another),
“he is then divided against himself;” so He speaks. But if
he be divided, he is become weaker, and is ruined; and if he be ruined,
how can he cast out another?

Seest thou how great the absurdity of the accusation,
how great the folly, the inconsistency? Since it is not for the same
persons to say first, that He stands, and casts out devils, and then to
say, that He stands by
259
that, which
it was likely would be the cause of His undoing.

2. This then being the first refutation, the next after
it is that which relates to the disciples. For not always in one way
only, but also in a second and third, He solves their objections, being
minded most abundantly to silence their shamelessness. Which sort of
thing He did also with respect to the Sabbath, bringing forward David,
the priests, the testimony that saith, “I will have mercy, and
not sacrifice,” the cause of the Sabbath, for which it was
ordained; “for the Sabbath,” saith He,” was for
man.”17071707 See Matt. xii. 3, 5, 7, and Mark ii. 27. This then He doth in the present case also: where after the first He
proceeds to a second refutation, plainer than the former.

See here too His gentleness. For He said not, “my
disciples,” nor, “the apostles,” but “your
sons;” to the end that if indeed they were minded to return to
the same nobleness17091709εγνειαν,
“hereditary good feeling.” [Comp. Acts xvii. 11.]with them, they might derive hence a powerful spring that way; but if
they were uncandid, and continued in the same course, they might not
thenceforth be able to allege any plea, though ever so shameless.

But what He saith is like this, “By whom do the
apostles cast them out?” For in fact they were doing so already,
because they had received authority from Him, and these men brought no
charge against them; their quarrel not being with the acts, but with
the person only. As then it was His will to show that their sayings
arose only from their envy against Him, He brings forward the apostles;
thus: If I so cast them out, much more those, who have received their
authority from me. Nevertheless, no such thing have ye said to them.
How then bring ye these charges against me, the author of their doings,
while acquitting them of the accusations? This, however, will not free
you from your punishment, rather it will condemn you the more.
Therefore also He added, “They shall be your judges.” For
when persons from among you, and having been practised in these things,
both believe me and obey, it is most clear that they will also condemn
those who are against me both in deed and word.

“But if I cast out devils by the Spirit of God,
then the Kingdom of God is come unto you.”17101710Matt. xii.
28. [R.V., “upon
you.”]

What means “the Kingdom”? “My
coming.” See how again He conciliates and soothes them, and draws
them to the knowledge of Himself, and signifies that they are warring
with their own good, and contentious against their own salvation.
“For whereas ye ought to rejoice,” saith He, “and
leap for joy, that One is come bestowing those great and unutterable
blessings, hymned of old by the prophets, and that the time of your
prosperity is at hand; ye do the contrary; so far from receiving the
blessings, you do even speak ill of them, and frame accusations that
have no real being.”

Now Matthew indeed saith, “If I by the Spirit of
God cast out”; but Luke, “If I by the finger of God cast
out the devils:”17111711Luke xi.
20.implying that to cast out devils is a work of the greatest power, and
not of any ordinary grace. And He means indeed that from these things
they should infer and say, If this be so, then the Son of God is come.
This, however, He saith not, but in a reserved way, and so as not to be
galling to them, He darkly intimates it by saying, “Then the
kingdom of God is come unto you.”

Seest thou exceeding wisdom? By the very things which
they were blaming, He showed His presence shining forth.

Then, to conciliate them, He said not simply, “The
Kingdom is come,” but, “unto you,”17121712 [“upon you,” see note 4.]as though He had said, To you the good things are come; wherefore then
feel displeased at your proper blessings? why war against your own
salvation? This is that time, which the prophets long ago foretold:
this, the sign of that advent which was celebrated by them, even these
things being wrought by divine power. For the fact indeed, that they
are wrought, yourselves know; but that they are wrought by divine
power, the deeds themselves cry out. Yea, and it is impossible that
Satan should be stronger now; rather he must of absolute necessity be
weak. But it cannot be, that he who is weak should, as though he were
strong, cast out the strong devil.

Now thus speaking He signified the power of charity, and
the weakness of separation and contentiousness. Wherefore He was
Himself also continually charging His disciples, on every occasion,
concerning charity, and teaching them that the devil, to subvert it,
leaves nothing undone.

3. Having then uttered His second refutation, He adds
also a third, thus saying:

“How can one enter into the strong man’s
house, and spoil his goods, except he first bind the strong man, and
then spoil his goods?”17131713Matt. xii.
29. [The R.V and A.V. follow
a different reading in the last clause.—R.]

For that Satan cannot possibly cast out Satan is evident
from what hath been said; but that neither in any other way is it
possible to cast him out, except one first get the better of him, this
too is acknowledged by all.

What then is established hereby? The former statement,
with more abundant evidence. “Why, I am so far,” saith He,
“from using the devil as an ally, that I make war upon him, and
bind him; and an infallible proof thereof is the plundering of his
goods.” See how the contrary is proved, of what they were
attempting to establish. For whereas they wished to show, that not by
His own power doth He cast out devils, He shows that not only the
devils, but even their very chief leader is held by Him bound with all
authority; and that over him, before them, did He prevail by His own
power. And this is evident from the things that are done. For if he be
the prince, and they subjects, how, except he were worsted, and made to
bow down, could they have been spoiled?

And here His saying seems to me to be a prophecy
likewise. For not only, I suppose, are the evil spirits the goods of
the devil, but also the men that are doing his works. Therefore to
declare that He doth not only cast out devils, but also will drive away
all error from the world, and will put down his sorceries, and make all
his arts useless, He said these things.

And He said not, He will take away, but “He will
spoil,” to express what is done with authority. But He calls him
“strong,” not because he is so by nature, God forbid, but
declaring his former tyranny, which arose from our remissness.

4. “He that is not with me is against me, and he
that gathereth not with me scattereth abroad.”17141714Matt. xii.
30.

Behold also a fourth refutation. For what is my desire?
saith He. To bring men to God, to teach virtue, to proclaim the
kingdom. What, that of the devil, and the evil spirits? The contrary to
these. How then should he that gathers not with me, nor is at all with
me, be likely to co-operate with me? And why do I say co-operate? Nay,
on the contrary, his desire is rather to scatter abroad my goods. He
then who is so far from cooperating that he even scatters abroad, how
should he have exhibited such unanimity with me, as with me to cast out
the devils?

Now it is a natural surmise that He said this not of the
devil only, but Himself also of Himself, as being for His part against
the devil, and scattering abroad his goods. And how, one may say, is he
that is not with me against me? By this very fact, of his not
gathering. But if this be true, much more he that is against him. For
if he that doth not co-operate is an enemy, much more he that wages
war.

But all these things He saith, to indicate His enmity
against the devil, how great and unspeakable it is. For tell me, if
thou must go to war with any one, he that is not willing to fight on
thy side, by this very fact is he not against thee? And if elsewhere He
saith, “He that is not against you is for you,”17151715Mark ix.
40; Luke ix. 50. [In Mark
“us” is better supported.—R.]it is not contrary to this. For here He signified one actually against
them, but there He points to one who in part is on their side:
“For they cast out devils,” it is said “in Thy
name.”17161716Mark ix. 38
; Luke ix. 49.

But to me He seems here to be hinting also at the Jews,
setting them on the devil’s side. For they too were against Him,
and were scattering what He gathered. As to the fact that He was
hinting at them also, He declared it by speaking thus,

5. Thus having defended Himself, and refuted their
objection, and proved the vanity of their shameless dealings, He
proceeds to alarm them. For this too is no small part of advice and
correction, not only to plead and persuade, but to threaten also; which
He doth in many passages, when making laws and giving counsel.

And though the saying seem to have much obscurity, yet
if we attend, its solution will prove easy.

First then it were well to listen to the very words:
“All manner of sin and blasphemy shall be forgiven unto men; but
the blasphemy of the Holy Ghost shall not be forgiven unto them. And
whosoever speaketh a word against the Son of Man, it shall be forgiven
him; but whosoever speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the world to
come.”17181718Matt. xii.
31, 32. [The Greek text is
almost identical with that followed in the R.V.—R.]

What now is it that He affirms? Many things have ye
spoken against me; that I am a deceiver, an adversary of God. These
things I forgive you on your repentance, and exact no penalty of you;
but blasphemy against the Spirit shall not be forgiven, no,
261
not to those who repent. And how can this
be right? For even this was forgiven upon repentance. Many at least of
those who said these words believed afterward, and all was forgiven
them. What is it then that He saith? That this sin is above all things
unpardonable. Why so? Because Himself indeed they knew not, who He
might be, but of the Spirit they received ample experience. For the
prophets also by the Spirit said whatever they said; and indeed all in
the Old Testament had a very high notion of Him.

What He saith, then, is this: Be it so: ye are offended
at me, because of the flesh with which I am encompassed: can ye say of
the Spirit also, We know it not? And therefore is your blasphemy
unpardonable, and both here and hereafter shall ye suffer punishment.
For many indeed have been punished here only (as he who had committed
fornication,17191719 See 1 Cor. v. and vi.as they who partook unworthily of the mysteries,17201720 See 1 Cor. v. and vi.amongst the Corinthians); but ye, both here and hereafter.

Now as to your blasphemies against me, before the cross,
I forgive them: and the daring crime too of the cross itself; neither
shall ye be condemned for your unbelief alone. (For neither had they,
that believed before the cross, perfect faith. And on many occasions He
even charges them to make Him known to no man before the Passion; and
on the cross He said that this sin was forgiven them.) But as to your
words touching the Spirit, they will have no excuse. For in proof that
He is speaking of what was said of Him before the crucifixion, He
added, “Whosoever shall speak a word against the Son of Man, it
shall be forgiven him; but whosoever shall speak against the Holy
Ghost,” there is no more forgiveness. Wherefore? Because this is
known to you; and the truths are notorious which you harden yourselves
against. For though ye say that ye know not me; yet of this surely ye
are not ignorant, that to cast out devils, and to do cures, is a work
of the Holy Ghost. It is not then I only whom ye are insulting, but the
Holy Ghost also. Wherefore your punishment can be averted by no
prayers, neither here nor there.

For so of men, some are punished both here, and there,
some here only, some there only, others neither here nor there. Here
and there, as these very men (for both here did they pay a penalty,
when they suffered those incurable ills at the taking of their city,
and there shall they undergo a very grievous one), as the inhabitants
of Sodom; as many others. There only, as the rich man who endured the
flames,17211721ἀποτηγανιζμενο,
“was broiling.”and had not at his command so much as a drop of water. Here, as he that
had committed fornication amongst the Corinthians. Neither here nor
there, as the apostles, as the prophets, as the blessed Job; for their
sufferings were not surely in the way of punishment, but as contests
and wrestlings.

Let us labor, therefore, to be of the same part with
these: or if not with these, at least with them that wash away their
sins here. For fearful indeed is that other judgment, and inexorable
the vengeance, and incurable the punishment.

6. But if thou desire not to be punished even here, pass
judgment on thyself, exact thine own penalty. Listen to Paul, when he
saith, “If we would judge ourselves, we should not be
judged.”172217221 Cor. xi.
31. [The Greek text of 1 Cor. xi. 31 is slightly modified here.—R.] If thou do this, proceeding in order thou shalt even arrive at a
crown.

But how are we to exact our own penalty? one may
ask. Lament, groan bitterly, humble, afflict thyself, call to
remembrance thy sins in their particulars. This thing is no small
torture to a man’s soul. If any man hath been in a state of
contrition, he knows that the soul is punished by this more than
anything. If any hath been living in remembrance of sins, he knows the
anguish thence arising. Therefore doth God appoint righteousness as a
reward for such repentance, saying, “Be thou first to tell thy
sins, that thou mayest be justified.”17231723Isa. xliii.
26 [LXX.]. For it is not, it is not indeed, a small step towards amendment, to lay
together all our sins, and to be continually revolving and reckoning
them up with their particulars. For he that is doing this will be so
heart-broken, as not to think himself worthy so much as to live; and he
that thinks thus, will be tenderer than any wax. For tell me not of
acts of fornication only, nor of adulteries, nor of these things that
are manifest, and acknowledged amongst all men: but lay together also
thy secret crafts, and thy false accusations, and thine evil speakings,
and thy vain gloryings, and thine envy, and all such things. For
neither will these bring a trifling punishment. For the reviler too
shall fall into hell; and the drunkard hath no part in the kingdom; and
he that lovest not his neighbor so offends God, as to find no help even
in his own martyrdom; and he that neglects his own hath denied the
faith, and he who overlooks the poor is sent into the fire.

Account not then these things to be little, but put all
together, and write them as in a book. For if thou write them down, God
blots them out; even as on the other hand, if thou omit writing them,
God both inscribes them, and exacts their penalty. It were then far
better for them to be written by us, and blotted out above, than on the
contrary, when we have forgotten them, for God to bring them before our
eyes in that day.

Therefore that this may not be so, let us reckon up all
with strictness, and we shall find ourselves answerable for much. For
who is clear from covetousness? Nay, tell me not of the quantity, but
since even in a small amount we shall pay the same penalty, consider
this and repent. Who is rid of all insolence? Yet this casts into hell.
Who hath not secretly spoken evil of his neighbor? Yet this deprives
one of the Kingdom.17241724 [This clause is wanting in three mss.—R.] Who hath not been self-willed? Yet this man is more unclean than all.
Who hath not looked with unchaste eyes? Yet this is a complete
adulterer. Who hath not been “angry with his brother without a
cause”? Yet such an one is “in danger of the
council.” Who hath not sworn? Yet this thing is of the evil one.
Who hath not forsworn himself? but this man is something more than of
the evil one. Who hath not served mammon? but this man is fallen away
from the genuine service of Christ.

I have also other things greater than these to mention:
but even these are enough, and able, if a man be not made of stone, nor
utterly past feeling, to bring him to compunction. For if each one of
them casts into hell, what will they not bring to pass when all are met
together?

How then can one be saved? it may be asked. By
application of the countervailing remedies: alms, prayers, compunction,
repentance, humility, a contrite heart, contempt of possessions. For
God hath marked out for us innumerable ways of salvation, if we be
willing to attend. Let us then attend, and let us every way cleanse out
our wounds, showing mercy, remitting our anger against them that have
displeased us, giving thanks for all things to God, fasting according
to our power, praying sincerely, “making unto ourselves friends
of the mammon of unrighteousness.”17251725Luke xvi.
9. [R.V., “by means
of,” with margin, “Greek, out of.”] For so shall we be able to obtain pardon for our offenses, and to win
the promised good things; whereof may we all be counted worthy, by the
grace and love toward man of our Lord Jesus Christ, to whom be glory
and might forever and ever. Amen.